The Samādhi Lists of the Akṣayamatinirdeśasūtra and the Mahāvyutpatti

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The Samādhi Lists of the Akṣayamatinirdeśasūtra and the Mahāvyutpatti
Journal Article
Sutras (Sanskrit)


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My interest in the samādhi lists of the Mahāyāna scripture called Akṣayamatinirdeśa and of the Sanskrit-Tibetan Buddhist dictionary called Mahāvyutpatti was aroused by my present enterprise in translating the Akṣayamatinirdeśa from Tibetan and Sanskrit fragments. I was intrigued that the sūtra's samādhi list, which was ignored by the Tanjur commentary dubiously attributed to Vasubandhu, had only a few items obviously in common with the Mahāvyutpatti list, and yet the sūtra's list in its Tibetan version and the Mahāvyutpatti set had exactly the same number of items, namely 118. Wondering if there was any order to be found in these hundred-odd names of samādhis or whether they were an arbitrary, careless listing, I initially tried grouping them by shared words, such as dharma, or by states, such as experiences of light.[1] The trouble with this method, as later was revealed, is that it depends upon a personal attempt limited by a here-now consciousness. The approach adopted in this paper resorts to an ancient work to suggest the method to be employed.
      In the process of determining various quotations and references to the Akṣayamatinirdeśasūtra in later works for a separate report,[2] I noticed in the Mahāyāna-Sūtrālaṃkāra, Chap. IV, a list of 22 similes for generating the mind of enlightenment, associated with various terms of the Buddhist path, and at the end referring to the ' Akṣayamatisūtra.' Sylvain Lévi, who edited the Sūtrālaṃkāra, with customary scholarship attempted, although unsuccessfully, to locate the passage either in the Akṣayamatinirdeśasūtra or in the Akṣayamatiparipṛcchāsūtra, respectively in the Mahāsamnipāta and Ratnakūṭa scriptural classes of the Chinese canon.[3] By my work on the Akṣayamatinirdeśa I knew that the Sutrālaṃkāra list did go with this sūtra, not with a particular passage but rather with the eighty topics called akṣaya of this scripture, grouping them into twenty-two. Now, I too had looked into the small sūtra in the Tibetan Ratnakūṭa, which stresses sets of ten and among these presents a list only by numbers one to ten of generations of mind along with ten associated named samādhis.[4] This then suggested the method. The way this sūtra associates generations of mind by numbers with samādhis does not appear relevant to the Akṣayamatinirdeśa list of samādhis. But the fact that it makes such an association does seem relevant. It suggested a try to see if the twenty-two generations of mind which the Sūtrālaṃkāra claimed were based on the Akṣayamati somehow fit the samādhi list in that sūtra.

Notes
  1. For general information about samādhi lists from the Chinese Buddhist canon see Lewis R. Lancaster, Samadhi Names in Buddhist Texts: Malalasekera Commemoration Volume, Colombo 1976, pp. 196—202.
  2. This essay is due to appear in a volume being published in India.
  3. Sylvain Lévi, ed., Asaṅga: Mahāyāna-Sūtrālaṃkāra, Paris 1907, p. 17, n. 20.
  4. Ārya-akṣayamati-paripṛcchā-nāma-mahāyāna-sūtra, Kanjur, Dkon-brtsegs (édition of Peking canon, Japanese photographic edition, Vol. 24, p. 206, fol. 2).
Citation
Wayman, Alex. "The Samādhi Lists of the Akṣayamatinirdeśasūtra and the Mahāvyutpatti." Acta Orientalia Academiae Scientiarum Hungaricae 34, no. 1/3 (1980): 305-18.
Interconnections
1 Scholarship on
Classical WorksAbout this item
The bodhisatva Akṣayamati arrives in our world from the buddha field of the buddha Samantabhadra. In response to Śāriputra's questions, Akṣayamati gives a discourse on the subject of imperishability. In all, Akṣayamati explains that there are eighty different aspects of the Dharma that are imperishable. When he has given this explanation, the Buddha praises it and declares it worthy of being spread by the countless bodhisatvas gathered there to listen. (Source: 84000)